The fire in the forest  burned all night. The next morning it still smouldered; in the late afternoon the fire finally died. The nocturnal massacre on the edge of the forest yielded nothing. The smell of burned forest mingled with the smell of dead bodies and blowflies were everywhere.
At the beginning of the next moonless night I left the militia. I walked the whole night. I followed the destination  of my name Kṛṣṇa  – in that moonless night I escaped alive from hell and I evaded the death of Engaï . Later I understood that a few months later the militia was massacred by the army of the country. Just before the first sunlight I discarded my uniform and weapon.
The next day I traded some belongings from the militia against clothes. In just over a week I moved to my mother’s pastures . Through information of acquaintances I found her temporary residence.
She saw me at a distance and my younger brothers and sisters ran to me. My mother was so happy until she saw my eyes – dark and cold as the night. She saw in my face the fire in the forest, my movements reflected the hungry ghosts and she smelled the hell on my skin. I received food and shelter, but the next morning she sent me away with the words: “You took from the world, now you must give back to the world. Afterwards you will be welcome as guest.”
By foot I went to the capital. On the outskirts of the city I received a non-paid post as indwelling teacher on a school. During the hours I helped pupils with their work and outside school time I went to the library for study. My English and Sanskrit improved tremendously and I learned and practised the important epic stories so I could start as storyteller – like my father.
In the city I met the most beautiful men on whom I secretly fell in love. After a year I encountered my first love – so normal, so obvious, so salvaged. His name was Arjen; I called him Arjuna . His parents moved from Netherlands to Nairobi for their work. Outwardly we were only friends, secretly we were lovers. His skin was much lighter; he studied at the University. I helped him with Sanskrit; He helped me with English, French and German.
Two years later we visited my mother. She greeted me as her lost son. All my brothers and sisters were so joyful to see me. A few days later my father came along and we were happy.
My mother saw immediately that Arjen and I were more than just friends. To protect me against the overwhelming forces that a love between young men evokes in her country, she sent me away to a city in a distant land where men may love men. In this way she bridged  the dilemma between her world order and duty and human action . She called the name of the city: Amsterdam. A few days later I left. Never I visited my parents again, but they accompany me wherever I go.
 See for the fire in the Khandava forest: http://www.sacred-texts.com/hin/maha/index.htm book 1 Section CCXXVII and also: Katz, Ruth Cecily, Arjuna in the Mahābhārata: Where Krishna is, there is victory. Delhi: Molital Banarsidass Publishers, 1990, p. 71 – 84
 In Sanskrit nāmadheya means next to “name” or “title” also “designation”. Source: Maurer, Walter Harding, The Sanskrit Language, An Introductory Grammar and Reader. London: Routledge Curson, 2004 Deel II p. 771
 Kṛṣṇa means in Sanskrit amongst other “black”, “black blue”, “dark period of the mooncycle” Source: electronic version of the dictionaire Monier-Williams – MWDDS V1.5 Beta
 According to a Maasai myth the God Engaï gives cattle to the people and he brings people to life after their death and each day he lets the Moon die. After a sin wherein an opponent was desired death, Engaï lets people die and each night he brought the Moon to life. Source: http://nl.wikipedia.org/wiki/Masa%C3%AF_(volk)
 Source image: http://ki.wikipedia.org/wiki/File:Sunrise_over_Mount_Kenya.jpg
 In het Sanskriet betekent “nama” “weidegrond” (voor een nomadenvolk is dit een vorm van bestemming). Bron: elektronische versie van het woordenboek Monier-Williams – MWDDS V1.5 Beta
 Source image: http://nl.wikipedia.org/wiki/Masa%C3%AF_(volk)
 Source image: http://en.wikipedia.org/wiki/Kenya
 Arjuna is one of the main characters in the Mahābhārata. He is one of the five brothers who live together with one wife Draupadi – the most beautiful and influential wife of her time – in polyandry. The five brother fight for their rightful share of the kingdom, for the honour of Draupadi and for maintenance of the world order. The name Arjuna means amongst others “wit, clear, silver”; one may recognise also “arh” in the name meaning “worthy, capable of”.
 In Sanskrit the word “yuj” means also “link, tie, prepare, order”
 In the Bhagavad Gita – a small and old part of the Mahābhārata – Krishna – the charioteer – encourages Arjuna to start the battle wherein families, teachers and pupils stand opposite each other in the warfare between world order and duty (Dharmakshetra) en human behaviour (Kurukshetra). Dharmakshetra consists of Dharma meaning “place of continuous self/Self”, and “kshetra” – literally: field. Kurukshetra consists of Kuru – a conjugation of “kr” meaning “to make, to do or to act” and “kshetra” – literally: field.